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by N.Amarnath
Part10
Three functions are declared for an incarnation of God
in Chapter 4 verse 8
in the Bhagavad-Gita. These are:
- To protect the righteous;
- To annihilate the Un-righteous; and
- To establish the rule of Righteousness ( Dharma ).
By imparting the right knowledge Lord Krishna has ensured the divine plan
go ahead smoothly is what we have seen. The choosing of the time and place
for the teaching can be appreciated from the point of the subject matter
of the Gita also. Imparting Brahma vidya, The Knowledge of the Self , is
the Goal of the teaching. Given the plurality of the nature of human minds
Gita also explains in full detail the Means , the Yogasastra, Action
with a Certain Attitude ( Karma Yoga ). It may sound contradictory of
purpose. If Knowledge is to be gained, why action is recommended?
Any Knowledge is to take place in the mind only. All human beings driven
by their own combination of natural attributes, ( Sattva, Rajas and Tamas
Gunas) are continuously engaged in action with expectation of various
results. Mind becomes more and more turbulent as successes and failures
are enjoyed by it as a result of actions. Successes are sought after,
failures are frowned upon and each action is followed by another action
endlessly. If that is so, then can one stop doing all actions and attempt
to gain only the Supreme Knowledge? It is easier said than done. It is
impossible to remain action less by any one with their natural
disposition.
Knowledge cannot be achieved by action; it has to be perceived in a quiet
mind. The state of actionlessness, to achieve a quiet mind, is impossible.
If that be so, what is the solution for this quagmire?
Lord Krishna offers a way out in his teachings in the Gita. He has
introduced the famous and ingenious concept, very popular as Karma Yoga,
Action with a Certain Attitude. The Karma Yoga topic itself will be
discussed in greater details later. The essence of it is that everyone
must do their enjoined duty to the best of one's ability as oblation to
the God, ( Iswararpitha Buddhi ) who is the giver of such abilities to
each one: and when the result of one's action is received one must have
the maturity to accept the same as a grace coming from the God. ( Prasada
Buddhi ) Such a disposition while doing action and accepting results, over
a period of time, purifies the mind from the clutches of its endless likes
and dislikes and qualifies the mind to receive the highest Knowledge,
knowing which one is free from bondage and the sense of limitation.
Action is inevitable: doing it with a certain attitude purifies the mind:
pure mind is only qualified to receive the teaching: teaching imparts the
Knowledge of Self, the highest attainable by a human being, as that
Knowledge alone frees one from bondage and the sense of limitation. Free
from bondage and the sense of limitation one discovers oneself to be
Happy!!!. Which is what one is always chasing.
While emphasizing the role of Action for one's spiritual advancement Lord
Krishna does not want to give a choice to anybody. Perhaps, that is why,
he has given the teaching when the most difficult action is to be
performed . In the words of Arjuna, the great warrior King, he is willing
to live on alms, rather than waging a war against his own fraternity,
revered elders and most importantly his own teacher of warfare.( Chapter 2
Verse 5 ). Lord Krishna disagrees and logically proves that action to be
done must be done, irrespective of one's likes and dislikes, for one to
achieve purification of mind and there from the highest Knowledge of Self.
Even if such a grave action of war is no exception, what to talk of simple
actions we are supposed to do in our own lives.
So, in the context of the teaching, it is not war that is encouraged by
God, but right action with certain attitude. For the emphasize of action
no other context would have better suited.
Therefore, the observation that God encouraged war is not tenable. In the
same Mahabharata God himself endeavored and exhausted all possibilities to
avert the war. War, in the context of the teaching must be seen only as an
inevitable, undesired albeit the right action to be performed and not
confused with an action of annihilation and greed.
Suggested Further Reading
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About the Author: Mr.N.Amarnath is currently working as a Manager in State Bank Of India. He is a former Olympian
(Moscow 1980) and served as India's Captain during the 1982 Asian Games
in basket Ball. He has been a student of the Bhagavad Gita for the past 6 years,
attending one class each week. He considers himself for being
fortunate to have been taught the subject matter in a traditional manner
by a qualified Guru. |
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